Drawing near to God in the sanctuary in the midst of His
people

The Book of Leviticus is the way of drawing near to God, viewed
as dwelling in the sanctuary, whether in respect of the means of
doing so, or of the state in which men could; and therewith,
consequently, especially the subject of the priesthood; that is,
the means established of God for those outside the sanctuary
drawing near unto Him; and the discernment of the defilements
unbecoming those who were thus brought into relationship with God;
the function of discerning these being, in any case that rendered
it necessary, a part of the service of the priesthood. There are
also in Leviticus the several convocations of the people in the
feasts of Jehovah, which presented the special circumstances under
which they drew near unto Him; and, lastly, the fatal consequences
of infringing the principles established by God as the condition of
these relationships with Him.

Here the communications of God are consequent upon His presence
in His tabernacle, which is the basis of all the relationships we
are speaking of. It is no longer the lawgiver giving regulations
from above, to constitute a state of things, but one in the midst
[1] of the people, prescribing the conditions of their relationship
with Him.

The sacrifice of Christ the means of approach

But whatever be the nearness and the privileges of the priestly
position, the sacrifice of Christ is ever that which establishes
the possibility and forms the basis of it. Hence the book begins
with the sacrifices which represented His one perfect sacrifice. As
presenting the work of Christ in its various characters and diverse
application to us, these typical sacrifices have an interest that
nothing can surpass. We will consider them with some little
detail.

Different characters of types

The types which are presented to us in the scriptures are of
different characters; partly, of some great principle of God's
dealings, as Sarah and Hagar of the two covenants; partly, they are
of the Lord Jesus Himself, in different characters, as sacrifice,
priest, etc.; partly, of certain dealings of God, or conduct of
men, in other dispensations; partly, of some great future acts of
God's government.

Though no strict rule can be given, we can say in general that
Genesis furnishes us with the chief examples of the first class;
Leviticus, of the second, though some remarkable ones are found in
Exodus; Numbers, of the third: those of the fourth class are more
dispersed.

The employment of types to meet our capacity

The employment of types in the word of God is a feature in this
blessed revelation not to be passed by. There is peculiar grace in
it. That which is most highly elevated in our relationship with God
almost surpasses, in the reality of it, our capacities and our ken,
though we learn to know God Himself in it and enjoy this by the
Holy Ghost. In itself, indeed, it is needful that it should surpass
infinitely our capacities, because, if I may so speak, it is
adapted to those of God, in respect of whom the reality takes
place, and before whom it must be effectual, if profitable for
us. All these profound and infinite objects of our faith, infinite
in their value before God or in the demonstration of the principles
on which He deals with us, become, by means of types, palpable and
near to us. The detail of all the mercies and excellencies which
are found in the reality or antitype are, in the type, presented
close to the eye, with the accuracy of Him who judges of them as
they are presented to His, but in a manner suited to ours, which
meets our capacity; but for the purpose of elevating us to the
thoughts which occupy Him Christ, according to the mind of God, in
all His glory, is the picture presented. But we have all the lines
and explanations of what is contained in it, in that which we hold
in our hand -- of Him who composed the great reality. Blessed be
His name!

The tabernacle displays God's plans in grace, the means of
meeting necessity and sin

To apply this to the sacrifices in the beginning of Leviticus,
the establishment of the tabernacle embraces two points quite
distinct, -- the display of the plans of God in grace [2] , and the
place of access to Him, and also the means of meeting the necessity
and sin which gave occasion for its present exercise. All its
structure was according to a pattern given in the mount -- a
pattern of heavenly things including the intercourse between heaven
and earth, and shews forth the order which finds its accomplishment
in the better tabernacle not made with hands. But the economy of
the tabernacle was only actually set up after the sin of the golden
calf, when the jealousy of God against sin had already broken
forth; and His grace was ministered from the throne in the
sanctuary by offerings which met transgression, and transgression
which in result barred the entrance of the priests at all times
into the sanctuary, but supplied in grace all that met the need of
a sinful people.

The tabernacle economy set up after the sin of the golden
calf

Hence also it is that the first mention we have of the
tabernacle is upon the occasion of the sin of the golden calf, when
Moses's anger waxed hot against the mad impiety which had rejected
God, before they had received the details and ordinances of the law
of Moses, or even the ten words from the mountain. Moses took the
tent, and pitched it without the camp, far off from the camp, and
called it the tabernacle of the congregation, though that really
was not yet erected; and all that sought Jehovah went forth to the
tabernacle of the congregation without the camp. It was a place of
meeting for God and those among the people who sought Him. In the
law there was no question of seeking God. It was the communication
of God's will to a people already assembled, in the midst of whom
God manifested Himself, according to certain demands of His
holiness. But when evil had come in, and the people as a body had
apostatised and broken the covenant, then the place of assembly,
where God was to be sought, was set up. This was before the
tabernacle, as regulated according to the pattern shewn in the
mount, was set up; but it established the principle on which it was
founded in the most striking manner.

The original order never carried out

The order of the tabernacle as originally instituted was never
carried out, as the law in its original character never was brought
in. Nadab and Abihu offered strange fire the first day, and Aaron
was forbidden the holiest save on the great day of atonement in
another way. The tabernacle itself was set up according to the
pattern, but the entrance to the inner sanctuary was closed. What
was done referred to the state of sin, and was provisional, but a
provision for sin, only not a finished work as we have it.

The meeting of Jehovah with the Mediator and the people through
the Mediator

This meeting of Jehovah with the people, or the mediator, was
twofold: apostolic, or sacrificial; that is, for the purpose of
communicating His will; or of receiving the people in their
worship, their failures, or their need, even as Christ Himself is
the Apostle and High Priest of our profession -- expressions which
allude to the circumstances of which we treat. Jehovah's presence
in the tabernacle, for the communication of His will (with which we
have to do only inasmuch as what occupies us is an example of it
[3] ), is thus spoken of in Exodus 25, 29. In chapter 25, after
describing the structure of the ark and its appendages in the most
holy place, it is said, "And thou shalt put the mercy-seat
above upon the ark; and in the ark thou shalt put the testimony
which I will give thee. And there I will meet with thee [Moses],
and I will commune with thee from above the mercy-seat, from
between the two cherubim which are upon the ark of the testimony,
of all things which I will give thee in commandment with the
children of Israel." This was for the mediator with Jehovah
alone in secret. In chapter 29 we read, "A continual burnt
offering throughout your generations at the door of the tabernacle
of the congregation before Jehovah: where I will meet you, to speak
there unto thee. And there will I meet with the children of
Israel." That is where, though through a mediator, as all was
now since the law was broken, Jehovah met the people, not Moses
alone, with whom He communicated from between the cherubim in the
most holy place.

On this ground Leviticus commences.

[1] This is the character in which God puts Himself thus into
relationship. Consequently most of the directions given suppose
those to whom they apply to stand already in the relation of a
people recognised of Him as His people. But the people being really
without, and the tabernacle presenting the position in which God
was putting Himself in order to be approached, the instructions
which are given in cases supposing the people or the individuals to
be thus placed, furnish those who are without with the means of
drawing near to God, when they are in that position, though no
previous relationship have existed. It is very important to
observe this: it is the basis of the reasoning of the apostle, in
Romans 3, for the admission of the Gentiles and so of any sinner
whomsoever. It is true, nevertheless, that most of the directions
apply to those who are already in proximity with the
throne. Besides, all, in spite of themselves, have to do with it,
although they do not approach it, and especially now that, as a
testimony of grace, the blood is on the mercy-seat, and the
revelation and testimony of glory without a veil, the result of
grace and redemption, gone out. The conditions of relationship with
the throne that God establishes, where He condescends to be
approached by His creatures, are presented, which includes the
details of those He sustains with His people. The reader will
remember, as regards our drawing nigh to God, the position of the
Christian is entirely changed from that of the Jew. Then (Heb. 9)
the way into the holiest was not made manifest, and no one, not
even the priests, could go into the presence of God within the
veil; and the services were a remembrance of sins. Now, the work of
Christ being accomplished, the veil is rent. It is not a people in
a certain relationship with God yet always remaining without,
drawing near to the altar, or, at best, some to the altar of
incense. It is full grace going out to the world; and then,
redemption being accomplished, and believers righteous before God,
their having all perfect boldness to enter the holiest. Hence, our
subject is not the character of approach, but the figures of the
means by which we approach, in order to have communion with God. I
need hardly add, the Father's love does not come in question. It
was a throne of judgment which was in the sanctuary, and who could
approach that?

[2] My impression is that the tabernacle is the expression of
the millennial state of things, save as to royalty, with which the
temple is connected -- the throne of God, in the holiest. I do not
see that the veil will then be rent for those on earth, though all
be founded on the sacrifice of Christ; but the high priest will go
at all tunes into the holy place, and then in his robes of glory
and beauty. The shew-bread and the seven-branched candlestick
represent thus Israel in connection with Christ, as manifesting
government, and light in the world, but in the place of priesthood
with God. For us the veil is rent, and we enter with boldness into
the holiest.